The purpose of this essay is to analyse how the Church of Sweden's understanding of the diaconal mission, as it emerges from the national level, relates to Lutheran identity, and critically and constructively examine the relationship using queer theological tools. The essay uses a theologically-historically conscious content-oriented ideational analysis to answer the research questions. The theoretical and methodological approach also contains comparative and queer elements.  The Church of Sweden's national documents about diaconia describes the role of the deacon as caritative, with a special focus on marginalized people. They state that all Christians are called to serve one another. Most of the Church of Sweden's understanding of diaconia is compatible with Lutheran identity, but the two contradict each other in some instances. The essay finds a stronger connection between the Church of Sweden's diaconia and the law than the gospel. The doctrine of the two regiments can be interpreted as if the church has a responsibility to protest worldly rulers if needed. The national documents support this stance.  By using queer theological tools, the essay discusses some of the power structures and discourses that become apparent in the study field. The analysis shows that the diaconate can be understood as an expression of a performative femininity. It also points out that the Church of Sweden's documents implicitly contradicts itself when discussing vulnerability. The essay states that the Church of Sweden is lacking in self-reflection about its own and society´s power structures. Because of this, the Church of Sweden overlooks important dimensions of the diaconal mission. Lutheran identity is useful in the examination of hidden power structures and the understanding of the Church of Sweden's role in society, not least because of its reforming character.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico / O argumento central desta Tese é que a teologia precisa andar por outros lugares. Embora este chamado seja dirigido a todas as teologias que se sustentam em uma matriz heterocêntrica para a construção do conhecimento teológico, ele se dirige de maneira especial para a Teologia da Libertação Latino-Americana, em cuja caminhada as reflexões desta Tese se inserem. As temáticas abordadas foram selecionadas e ordenadas a partir dos caminhos percorridos pelo próprio autor, configurando-se como itinerários ao mesmo tempo percorridos e sugeridos como necessários para a construção de uma teologia queer no Brasil. Neste sentido, as reflexões são situadas em dois contextos específicos que determinam o seu recorte. Primeiro, concentrando a pesquisa no contexto brasileiro, o que se evidencia na releitura histórica dos processos de construção dos discursos e práticas em torno da religiosidade e da sexualidade no Brasil, bem como da identidade brasileira de maneira mais abrangente, e sua importância para a reflexão teológica. Segundo, porque assume os desenvolvimentos no âmbito da teologia queer como espaço privilegiado de interlocução, o que se evidencia na apresentação do surgimento e do desenvolvimento das teologias homossexual-gay-queer desde o século XIX e, de maneira especial, na segunda metade do século XX, principalmente em países de fala inglesa, mas também no Brasil e na América Latina, ainda que em espaços menos formais e geralmente invizibilizados. Destes dois contextos específicos emerge o questionamento das epistemologias teológicas tradicionais e o desafio de articular a ambigüidade como princípio epistemológico. Tal ambigüidade é, então, discutida conceitualmente a partir de diversas áreas, autores e autoras e definida a partir dos contextos de onde a necessidade de sua articulação emergiu: o contexto brasileiro e a teoria queer. Sua articulação mais pungente, no entanto, é desenvolvida em três narrativas que se configuram como "histórias sexuais" e que iniciam o processo reflexivo sobre a epistemologia teológica. Esta reflexão é organizada em três momentos "ocupar, resistir, produzir" um dos lemas mais conhecidos do Movimento de Trabalhadores Rurais Sem Terra (MST). A partir de então a discussão se converte numa conversa entre as "histórias sexuais" e diversas autoras que têm se ocupado da discussão epistemológica, considerando questões de identidade e linguagem na interseção com as discussões de gênero, sexualidade, raça/etnia, classe social e ecologia. Embora os três momentos desta proposta epistemológica desenvolvida a partir da idéia de ambigüidade sejam parte de um mesmo movimento de produção do conhecimento, no último deles as propostas para a elaboração de uma teologia queer no Brasil são materializadas através do diálogo com a pintura "La venadita" de Frida Kahlo. A figura que se destaca e dá nome à pintura - um veado - e sua associação com a homossexualidade no contexto brasileiro, através de um processo de apropriação simbólica e em consonância com a discussão realizada nos capítulos precedentes, permitem definir estas reflexões como via(da)gens teológicas dando expressão concreta aos itinerários para uma teologia queer no Brasil. / The main argument of this Dissertation is that theology needs to walk other paths. Although this calling is directed to all theologies which are based on a heterocentric matrix for the construction of theological knowledge, it is especially directed to Latin-American Liberation Theology, which the reflections of this Dissertation are understood to be in continuation with. The themes that it discusses were selected and organized based on the paths crossed by the author himself, which became itineraries at the same time crossed and suggested as necessary for the construction of a queer theology in Brazil. This way, the reflections are situated in two specific contexts that determinate its approach. First, concentrating the research on the Brazilian context, which becomes evident in the historical re-reading of the processes of construction of the discourses and practices around religiosity and sexuality in Brazil, as well as the Brazilian identity in a wider sense, and their importance for the theological reflection. Second, because it takes on the developments in the area of queer theology as a privileged space of dialog, which becomes evident in the presentation of the emergence and development of homosexual-gay-queer theologies since the XIX century and, especially, during the second half of the XX century, mainly in English speaking countries, but also in Brazil and Latin America, even if in less formal spaces usually made invisible spaces. From those two specific contexts emerges the questioning of traditional theological epistemologies and the challenge of articulating ambiguity as an epistemological principle. Such ambiguity is, then, discussed conceptually from the studies in several areas and by several authors and defined from the contexts where the need for its articulation emerged: the Brazilian context and queer theory. Its strongest articulation, however, is developed in three narratives presented as "sexual stories" that start the reflexive process about theological epistemology. This reflection is organized in three moments "occupy, resist, produce" one of the most well known slogans of the Landless Workers Movement (MST). From then on the discussion turns into a conversation between the "sexual stories" and several authors who have worked on the epistemological debate, considering issues of identity and language in the intersection with the discussions on gender, sexuality, race/ethnicity, class and ecology. Although the three moments of this epistemological proposal developed from the idea of ambiguity are part of the same movement of knowledge production, in the last one the proposals for the construction of a queer theology in Brazil are materialized through the dialog with Frida Kahlos painting "La venadita". The character which marks and names the painting a deer and its association with homosexuality in the Brazilian context, through a process of symbolic appropriation and in accordance with the discussion accomplished in the previous chapters, allow the definition of those reflections as via(da)gens teológicas [theological faggoting] giving concrete expression to the itineraries for a queer theology in Brazil.

This Capstone Research Project aims to address the certain aspects of Roman Catholic moral teaching. Throughout this project I argue that when it comes to the Lesbian, Gay, Bisexual, Transexual and Queer (LGBTQ+) Catholics, the moral teaching is essentially corrupt. This paper begins by providing an overview of current Catholic teaching relevant to LGBTQ+ persons. In the second section I focus on the lived experience on the Latinx LGBTQ+ community in the United States to demonstrate several flaws in Catholic moral tradition. I place a special emphasis on the Latinx LGBTQ+ community in Florida as I base my argument on the tragic attack against LGBTQ+ people at Pulse Nightclub and I rely on the insights of a social scientific study conducted among LGBTQ+ youth in Florida. In the third and final section of my research project, I engage with the theological anthropologies of M. Shawn Copeland and Ada Maria Isasi-Diaz to create a framework from which a theological corrective action may emerge to remedy the harm done by the deeply corrupt and erroneous Catholic moral teaching.

This thesis looks into a current trend within the Christian community online, namely Christian YouTube channels. The thesis revolves around the channel Coffee and Bible Time, a channel run by three women, and asks two main researh questions: 1. Which theological arguments or values are expressed in Coffee and Bible Time regarding God, the Bible, and view of women, and how does the channel argue for these? and 2. What criticism can be aimed at the channel from a queer-feminist theological perspective? The theory and perspective used to research these questions is a queer-feminist theology, mainly inspired by theologians Linn Marie Tonstad and Susannah Cornwall. For this thesis, an analysis of ideas is used as the method for discovering the channel's views. Regarding the result, in sum, the channel has a high regard of the Bible as the highest authority in life, which impacts their view of God and of women. God is also the one with power in relation to human beings, while humans are viewed as sinful and weak. Women are usually talked about in relation to men, in future marital relationships.  Coffee and Bible Time is an interesting example of women who have authority online, and who are theologically serious. Their theological background is Evangelical Christianity, which usually has a conservative view regarding same-sex relationships. The queer-feminist theological critique looks at the channel's upholding of gender binaries, how the women talk (or do not talk) about same-sex relationships, alternative interpretations of the Bible, and the (sometimes harmful) power of sexuality.

This textual analysis aims to identify and explore liberating, indecent, and anthropological un­derstandings of the sinner in Lutheran interpretations of the doctrine of justification. The un­derlying assumptions and the themes discernible within the works of Martin Luther are exam­ined along with “traditional,” and contemporary radical, queer interpretations of Lutheran jus­tification. The ways in which points of intersection between these interpretations and queer theological critique may contribute toward a more liberating and inclusive understanding of Lutheran justification are discussed. Several perspectives presented by queer theology, are ap­plied to the material under examination. The results of the analysis confirm the existence of queer openings with liberating potential within established, “traditional” Lutheran theology. These openings are further explored by fusing different queer concepts presented in the radical and queer parts of the material. Also, support for the queer emphasis on corporeality, without making essentialist assumptions, can be found in established Lutheran holistic anthropology. The concept of subject positions is in­troduced as a relational, queer, and inclusive alternative, favouring an understanding of the effects of sin and God’s justification respectively as an altering of positions in relation to other beings. To be liberating, theology must consider the whole, holistic body, and include the in­decent “Other.” In relation to justification, this “Other” is understood as the ignored human experience of sin as something which causes the holistic body harm and suffering. This results in a relational understanding of sin where being a sinner means both affecting and being af­fected. The potential of Lutheran theology is thus found in its ability to challenge the normative hegemony, to include the experiences otherwise exiled to the theological periphery, and to make the centre uncomfortable. The effects of physical, mental, and spiritual trauma caused to the body by violence are the same as the Lutheran understanding of sin, as primarily expressed through human unbelief. It is therefore argued that it ought to be included in the definitions of sin and the sinner, and taken into consideration when doctrines of justification and salvation are formulated. This conclusion is supported by the co-alignment of the queer acknowledgement of multiplicity and simulta­neity, with the Lutheran characteristic of bi-duality that is most clearly expressed in the concept of simul iustus et peccator. Thus, the conclusion must be that excluding the effects caused to bodies by sin cannot only be construed as being consciously limiting and oppressive but that it is, in fact, in conflict with the holistic Lutheran anthropology and the historical emphasis within Lutheran theology on simultaneity.

Denna uppsats undersöker hur den kristologi som kommer till uttryck i Elisabeth Ohlson Wallins fotoutställning Ecce Homo kan förstås i relation till det kristologiska projekt som artikulerats av Marcella Althaus-Reid. Undersökningen sker i två steg där Althaus-Reids kristologi först rekonstrueras utifrån de texter i hennes författarskap som tydligt behandlar ämnet, varefter en serie bildanalyser görs av fem fotografier ur Ecce Homo. Studien visar att både Althaus-Reids texter och Ecce Homo innehåller inte en utan flera olika kristologier. De kristologier som uttrycks i Ecce Homo visar sig på många sätt överensstämma med Althaus- Reids kristologiska strävanden, samtidigt som Ohlson Wallins och Althaus-Reids projekt skiljer sig åt på väsentliga punkter, framförallt vad gäller bredd och metodologiska/tematiska ingångar. Medan Althaus-Reids kristologi förstås som intersektionell och alltså som berörande flera olika maktordningar visar sig Ecce Homo framförallt tematisera icke- heterosexuell erfarenhet i relation till Kristus.

This thesis addresses spiritual violence done to queer people in the sacrament of Communion, or Eucharist, in both Protestant and Roman Catholic churches in the U.S. Rooted in the sexual dimorphic interpretation of Genesis, theologians engendered Christianity with sexism and patriarchy, both of which have since developed into intricate intersections of oppressions. Religious abuse is founded on the tradition of exclusionary practices and is validated through narrow interpretations of Scripture that work to reassert the authority of the experiences of the dominant culture. The resultant culture of oppression manifests itself in ritualized spiritual violence. Queer people are deemed “unworthy” to take ‘the body and blood of the Christ’ and, in fact, are excluded altogether. This “unworthiness” is expressed as spiritual violence against queer people who are shunned and humiliated, internalize hateful messages, and are denied spiritual guidance or life-affirming messages. By “queering” Scripture, or reading the Bible anew through a framework of justice, queer people have begun to sacramentalize their experiences and reclaim their place at the table.

This paper examines the Church of Sweden’s changing approach to same-sex marriage from a queer theoretical and queer theological perspective. A discourse analytical method examines the previous discourse and how it has come to change over time. The analysis takes place among the statements that priests, bishops, and other theologians have expressed in the public debate, the Church’s theological committee and the church meetings that take place every year. The study also addresses the changes and explanations of the new Church Handbook based on a theological statement. The queer theoretical basis is based on Michel Foucault and Judith Butler's foundations for the theory and culminates in two explanatory models. The study's stated aim of investigating the Discourse of the Church of Sweden also lands in how the Swedish Church responds to National Socialist and value conservative forces in society such as the Sweden Democrats.The Church of Sweden’s policy to flag with the rainbow flag and meet homophobic expressions in both the society as in its own ranks.

God is not a he, yet “he” is by far the most common pronoun for God. This qualitative study looks at how some priests from the Church of Sweden preach about God in a non-masculine way. The study was done through interviews and analysis of sermons from four priests who all work with non-masculine language concerning God.  Question: How can a non-masculine language about God look like, in sermons and in the preparations of sermons, in the Swedish church today? Sub-questions:  What types of words, pronouns and imagery of God are used in the sermons that were studied?What were the reflections of the priests in the study regarding non-masculine language in the preparation of sermons? From the interviews and sermons, a list has been compiled with words about God that are gender neutral and gender balanced. Although the importance of theological anchoring in the Bible is important there are also forgotten traditions and the congregations of the living folk church to anchor into.